Zizek on lacan.com

2012 March, On David Lynch, The Symptom 13 / lacan.com 2012 March, Choosing Our Fate, The Symptom 13 / lacan.com 2010 Spring, Deleuze and the Lacanian Real, The Symptom 11 / lacan.com. 2010 Spring, The Neighbor in Burka, The Symptom 11 / lacan.com. 2010, Lenin’s Choice: Interpretation vs. Formalization, lacan.com. Internal | External 2010, Götterdämmerung or the Reign of… Continue reading Zizek on lacan.com

A Cup of Decaf Reality

[amazon asin=B00005JMHB&text=The Real Cancun] (2003), the first ever “reality movie,” follows sixteen people together for eight days in a beachfront Cancun villa for the ultimate Spring Break vacation. The movie which was advertised with “NO SCRIPTS. NO ACTORS. NO RULES. ANYTHING CAN HAPPEN ON SPRING BREAK, AND IT DID.”, fared rather poorly at the box-office… Continue reading A Cup of Decaf Reality

Choosing Our Fate

Choosing Our Fate

Item number PO 24.1999 in the Museum of Islamic Art is a simple 10th century earthenware circular dish from Nishapur or Samarqand; its diameter 43 cm, decorated with a (Farsi) proverb attributed to Yahya ibn Ziyad, written in black on white slip ground: “Foolish is the person who misses his chance and afterwards reproaches fate.”… Continue reading Choosing Our Fate

On David Lynch

On David Lynch

In chapter 15 of Seminar XI, Lacan introduces the mysterious notion of the “lamella”: the libido as an organ without body, the incorporeal and for that very reason indestructible life substance that persists beyond the circuit of generation and corruption. It is no accident that commentaries on this passage are rare (for all practical purposes… Continue reading On David Lynch

The Neighbor in Burka

The Neighbor in Burka

In January 2010 Jean-François Copé, the parliamentary leader of the Union pour un Mouvement Populaire, the ruling French party, proposed the draft of a law which bans the full-body veil from French streets and all other public places. This announcement came after the anguished six-month debate on the burka and its Arab equivalent, the niqab,… Continue reading The Neighbor in Burka

Deleuze and the Lacanian Real

Deleuze and Lacanian Real

Why is structuralism serious? For the serious to be truly serious, there must be the serial, which is made up of elements, of results, of configurations, of homologies, of repetitions. What is serious for Lacan is the logic of the signifier, that is to say the opposite of a philosophy, inasmuch as every philosophy rests… Continue reading Deleuze and the Lacanian Real

Hermeneutic Delirium

Hermeneutic Delirium

The same holds for capitalism: its dynamics of perpetual self-revolutionizing relies on the endless postponing of its point of impossibility (final crisis, collapse). What is for other, earlier, modes of production a dangerous exception, is for capitalism a sort of normality: crisis is in capitalism somehow internalized, taken into account, as the point of impossibility… Continue reading Hermeneutic Delirium

The Palestinian question: the couple symptom/fetish

There are two different modes of ideological mystification which should in no way be confused: the liberal-democratic one and the Fascist one. The first one concerns false universality: the subject advocates freedom/equality, not being aware of implicit qualifications which, in their very form, constrain its scope (privileging certain social strata: rich, male, belonging to a… Continue reading The Palestinian question: the couple symptom/fetish

How to read Lacan – “God is dead, but he doesn’t know it”: Lacan plays with Bobok

The true formula of atheism is not God is dead – even by basing the origin of the function of the father upon his murder, Freud protects the father – the true formula of atheism is God is unconscious In order to properly understand this passage, one has to read it together with another thesis… Continue reading How to read Lacan – “God is dead, but he doesn’t know it”: Lacan plays with Bobok

Josephine le sinthome

Josephine le sinthome

[…] Josephine “is thus the vehicle for the collectivity’s affirmation of itself: she reflects their collective identity back to them;” she is needed because “only the intervention of art and the theme of the great artist could make it possible to grasp the essential anonymity of the people, who have no feeling for art, no… Continue reading Josephine le sinthome